The Truth of the Origin of Suffering (Samudayasaccā) (Part 4)

The Truth of the Origin (samudayasaccā) is the truth of cause; the Truth of Suffering (dukkhasaccā) is the truth of effect. Samudayasaccā is the cause of suffering; Dukkhasaccā is the result of suffering. The Truth of Suffering (dukkhasaccā) means that the result of suffering exists solely because of the cause of suffering. This present life-body we possess is merely the result of suffering, obtained because we performed causes of suffering in the past. It is undeniable that we are now experiencing suffering because we created samudaya in the past. Because beings do not recognize this kind of body, this great, dreadful dukkhasaccā, as dukkhasaccā, they performed wholesome kammic deeds (kusala kamma) which are samudayasaccā in the past. Therefore, even though this body is obtained through wholesome kamma, if it is a body (khandhā), it is dukkhasaccā by nature. Thus, it must be said that it is merely a great mass of resultant suffering. Therefore, the cause for obtaining a body (khandhā) is samudayasaccā; the cause for obtaining suffering is samudayasaccā. At the time of creating samudaya, they did not know that only the result of suffering would be obtained. Because they acted in ignorance, not knowing, they are now continually beset by suffering and (so-called) happiness. Most people understand and know suffering only when they are experiencing it. But during the process of creating the cause (samudaya), they simply do not know that doing this will lead to suffering. They are not mindful of it. Because they do not know in this way, when they are not mindful of the suffering, they can only delight in the samudaya. To make it clear, consider the song: "Darling, it seems I have tied myself up with the fine threads of samudaya." Why do such mournful, heart-breaking sounds emerge? It's because she is experiencing suffering. It's the sound of someone singing with a hurt heart because she is suffering. If she had known beforehand that she would suffer like this, how would she have created the causal samudaya? It is merely because she created the cause that she is now experiencing the resultant suffering. If she had known she would not have to suffer like this, how could she have bound herself with samudaya? Since she did not know, she bound herself and now, because of samudaya, she is left sad and despairing. Is this not truly experiencing suffering? It is perfectly clear. Only then does the sound of suffering emerge again: "Darling, if I had known from the beginning, I would not have loved you." As the saying goes: "From sensuality, grief is born; from sensuality, fear is born." It is precisely because of sensuality that grief arises, and because of sensuality that dangers, enemies, and perils come to be. That 'sensuality' is the Truth of the Origin (samudayasaccā). As it is said: "One must search and continue, following wherever craving commands and directs." We are forced to do whatever craving orders and directs. "In our realm, this world, craving holds sway." Every being is under the control and domination of the craving-origin (taṇhā samudaya). If one merely lives according to tradition, routine, and habit, one is just moving, running about, working, eating, and drinking according to the commands and directions of craving. If craving says to seek wealth, one seeks it; if craving says to seek companions, one seeks them; if craving says to seek a spouse, one seeks one. This endless seeking, this striving and weariness, is all due to the machinations of craving. As long as one lives, one lives with craving, and when one dies, one also dies with craving. So, the statement that 'craving holds sway' is so clear that it hardly needs to be questioned. As long as one is not free from craving in this way, one cannot refuse by saying, "I don't want this body (khandhā)." Since one cannot refuse the body, once this body ends, there only remains the obtaining of a future body. When one obtains a future body again, one obtains suffering again. In this way, beings in the 31 realms of existence revolve between the two truths: samudaya and dukkha. They cycle in saṃsāra with these two truths. They become slaves of samudaya and sink in the mire of samsāra. Only by cutting off samudaya will this saṃsāric cycle cease. The point is that most beings only know suffering when they experience it. While they are creating the causal samudaya, they do not calculate beforehand that it will lead to suffering. If they had known in advance, during the process of creating the cause (samudaya), that it would lead to suffering, and if they had understood beforehand that it is a cause for suffering, then they would not have established samudaya. Consequently, there would be no resultant suffering to experience. It is just so. In saṃsāra too, when one does not know that something is a cause for suffering, it is because one is covered by ignorance (avijjā). Not knowing that it is a cause for suffering, one ends up performing causal samudaya actions. Acting unknowingly, according to one's ignorance, these are the volitional formations (saṅkhāra). This ignorance and these volitional formations are, by truth, the Truth of the Origin. As long as one does not yet know the Truth, all one does, whether good or bad, will become causes for obtaining a future body. That is why it is called samudayasaccā. Because this samudayasaccā was established in the past, we now possess this five aggregate body, which is dukkhasaccā. This present body itself is the great dukkhasaccā. If one does not yet see that this body, which constantly oppresses, is dukkhasaccā, then one will likely continue to perform samudayasaccā actions. As long as one does not yet know the Truth, craving that is fond of this present body will keep arising. Craving that is fond of one's children, fond of one's relatives, fond of one's wealth will keep coming. If one does not see the fault in the present body, how can craving that loves and is attached to it depart? One becomes attached to beloved people and things; through attachment, clinging (upādāna) arises. When clinging arises, one acts by body, speaks by speech, and thinks by mind. All these actions become kammas, which are causes for obtaining a future body, accumulating once more. Thus, kammas, both good and bad, will accumulate until death. From among these kammas, at the time of death, a kamma, a kamma-nimitta (sign of kamma), or a gati-nimitta (sign of destiny) appears. Through connection with one of these, a future body is linked, and thus, conditioned by kammic becoming (kammabhava), birth (jāti) arises—the five aggregates of a new existence in the next life are obtained again. If a good kamma, kamma-nimitta, or gati-nimitta appears, then it is somewhat fortunate. It connects one with a happy destiny (sugati), allowing for a rebirth in a good realm. But if a bad kamma, kamma-nimitta, or gati-nimitta connects one, then off one goes to the woeful planes (apāya). Suffering from obtaining a body is one thing; suffering from falling into the woeful planes is another. It is a double layer of dukkhasaccā; one must endure being tossed and turned. As long as craving, clinging, and kamma arise, causes for obtaining future bodies will continue to be produced. All causes for obtaining a future body are, without exception, samudayasaccā. Therefore, it is necessary to constantly contemplate and note with insightful wisdom (vipassanāñāṇa) until one is convinced for oneself that one's own body is dukkhasaccā. If one practices such contemplation, one will gradually come to see, bit by bit, the body's nature of impermanence, suffering, uncontrollability, and unattractiveness. As one sees this, one will come to know for oneself, through direct observation, that it is indeed dukkhasaccā. It will no longer be knowledge from hearsay or others' words. When one sees for oneself and knows in this way, one will comprehend that this body is dukkhasaccā. Once one knows and sees that it is the dukkhasaccā body, how can craving that is fond of and attached to this body arise? There is not a single aspect worth being fond of or attached to. If one is no longer fond of or attached to this body, how could one possibly want a future life, a future body? Then, if craving fond of the present body ceases and craving fond of a future body no longer arises, one will only work for escape and liberation from the burden of the aggregates, from the result of suffering, and from the cycle of kamma. All one does will be solely practices leading to liberation from the aggregates. With such understanding and wisdom, how could one possibly perform unwholesome deeds? One will strive to perform only wholesome deeds (kusala). Furthermore, the wholesome deeds one performs will not be for the purpose of obtaining a future body. Instead, with the thought, "I perform this wholesome deed because I do not desire, now or in the future, sufferings of the kind I now see and observe in this present body," one infuses a wisdom. If one does this, the wholesome deeds one performs will no longer be causes for obtaining a future body (samudayasaccā), but will instead become supports for liberation from the burden of the aggregates, the result of suffering, and the cycle of kamma, leading to Nibbāna. Only then do one's kammic actions transform from being the Truth of the Origin – the cause for obtaining a body – into the Truth of the Path (maggasaccā) – the path leading to Nibbāna. Therefore, when performing wholesome deeds, one should understand: if done for the purpose of obtaining a body, it is samudayasaccā; if done for the purpose of attaining Nibbāna, it is maggasaccā. It is necessary to strive to make all the wholesome deeds one performs become maggasaccā. One is still performing wholesome deeds, but if one emphasizes them merely for obtaining a body and for success in future lives, then understand that one is merely establishing samudayasaccā, the cause of dukkhasaccā. One must set aside the aim for success in future lives and focus solely on the goal of Nibbāna – the cessation of all suffering. To achieve this, it is necessary to contemplate and reflect for at least a moment, to see and know with wisdom the truth that one's own body is indeed dukkhasaccā. One must contemplate until one can oneself nod in agreement, thinking, "Oh! Nothing is permanent. It is true, the body is dukkhasaccā." When one sees in this way, at that very moment of seeing the present five aggregate dukkhasaccā, one performs wholesome deeds with the aspiration for liberation and release from it. Then, the wholesome deeds one performs are no longer samudayasaccā, the cause for suffering, but become solely maggasaccā, the path leading to the cessation of suffering and to Nibbāna. Ven. Dr. Ashin Parami